We’ve often spoken about the human systems that are constantly trying to realign and rebalance us as we careen through our lives. And dreams play an important role in this. In this example, a home that is viewed as sacred is used to set the scene. But all is not serene there. So the attempt is made to climb to the heights again, but the road is blocked. Certain aspects within us, that we hold on to, can become anchors that prevent us from soaring. Many are held in the solar plexus area of the body and one way to ease their grip is through working with the breath. (At the end of this post there are instructions and a link to download this recording to your computer.)

Jeane: My first dream I woke up like with a sore neck, and a headache, and the dream it’s like I’ve been at Jerry’s house and I had been spending the night in a little room there. And at one point when I’m in the room I suddenly notice these creatures, these kind of thin, phosphorescent creatures crawling in through the keyhole, or coming down a wall or something. They almost look like those science pictures you see when people blow up what bacteria looks like in your stomach or something, you know, except they’re two or three feet long.

So I leave the room and get them to come and look, because I’m not sure what to do about them. Of course when they come you can’t see them right away, but I know they’re in the room. But it’s time for me to leave anyway, besides the fact I’m a little creeped out by these things that seem to be able to get into the room.

I go to where I’m staying and when I get to the house where I’m at I think I realize that I need to go back; maybe I’ve left something there, it might even be my car. And my nephew comes along to give me a ride back to their house, and it’s confusing. You can’t quite see the route that you go, and there’s some construction going on kind of higher on a hill, and he decides that’s the shortest way to get over the hill to their house.

I try to tell him that it isn’t, but he doesn’t seem to want to listen, and I’m on the back of his motorbike. But we get up there and pretty soon the trail is running out and we’re lost, because even though it looked like it was an easy way back to their house, it actually was confusing with the construction and all.

So we have to turn around and go back down to where our house is. I’m thinking about a simpler road back to their house, and I think that’s when I woke up with the headache. And I also at that point did something to cleanse the energy in the room a bit because I almost felt like maybe some of the reason I was feeling the way I was that the hotel room may have had a lot of energy in it or something.

John: I don’t know you picked Jerry’s house other than the fact that I suppose it’s deemed to be something that’s like a kind of sacred space, but the sacred space, for you, isn’t able to magnify or manifest into something further because you’re carrying inside of yourself repressed in like the Hora center, or solar plexus, or something you are carrying something that extremely repressed there.

The dream is saying that you basically have done this to some degree. We have a transcendent quality in our nature, and we try to find an emptiness there in the expanse of things, and that there is more and more emphasis in trying to go into that now, as shown by the fact that you’re having human beings who haven’t even had a chance yet to live life and develop a certain dharmic unfoldment that generally causes a type of solidification of their nature, to which they then have to let go or release that in order to be able to come to an epiphany inside of themselves, which is something that generally happens when a person gets to be 50-60 years old that they can have this kind of awareness breakthrough.

Prior to that they’re caught in a definition of themselves, a signature of their beingness, and that drowns out the overall, in common, intertwined essence that we all carry. And what is surprising is that in this day and age you’re running into people who are like in their 20’s, who are really young, who haven’t had a chance to find out who they are really, take on some dharmic mannerism and run it to some limit before they have an about face, and then rise up from that to have a letting go breakthrough.

So he’s seeing that, and as a consequence of seeing that he understands a little differently than other teachers have been able to clearly present it, that there is something else besides the transcendent and the imminent. And, of course, he describes the expansiveness and the emptiness there as transcendent, and then he describes the heart quality as imminent. And that that is a quality that pulls or moves one towards merging.

And then he describes the human element that is the solar plexus and the Hara center of one’s nature, to where things accumulate as another area in which an emptiness has to occur, and that is an emptiness that doesn’t occur usually for the longest time in a human being’s unfoldment, not until they’re 50 or 60. And when something like that occurs it takes the signature note of the individual, in other words that has gone off and lived in a dharmic way, it takes that signature note and turns it around into something that then becomes a quality having let go and into the whole.

It’s an image of transformation that is an image that has followed a particular pattern or cycle, in a way that is kind of systematic. But something is changed anew, something has speeded up, but you’re finding more and more of this that would be considered cracked or fractured or broken or discombobulated in some fashion that, in the eyes of some teachers, would be that the person needed to get into life, needed to chop wood and carry water, get grounded in some fashion.

The common theory and thinking is that a person has to live life in order to be able to have something that is there in a way that can be offered, which is the idea of dharma, which is a Buddhist idea, which has to do with a person taking and communicating or expressing an aspect of their beingness, and then letting go of that – just like Siddhartha, who went from the opulence and took all of that into – and did this at a young age – into a complete letting go. At least his dharma, in terms of how he was born, rose up early and he did not then proceed in that way, but at the same time he carried, he maintained, he still had some sort of something that had to go through the transformative process.

And so, in the human being, it’s the Hara center where things have to reside, that build up to a point where you finally come and you address them and you deal with them.

Now, Shadin recommends that you breathe deeply into that, breathe deeply into the belly where that stuff is stored. So if you’re going through a traumatic condition, this stuff gets shoved right into the Hara center, and you can tell that it’s happening because your breath always goes shallow. It’s almost as if the trauma is there and it’s being absorbed in the body, and when it’s being absorbed it chokes off the heart, it blocks your access to the merging quality, and it blocks off your transcendent nature, blocks off any sight. And that one has to go to the depths and release that.

So the emptiness is in the transcendent, in the heart, and in the solar plexus area, the Hara center of one’s being. Where I think a dilemma exists is the rootedness to the human condition. You really have to come down to it, and it’s hard for teachers to do that. They can keep trying to portray what’s involved for something to rise up, but you have to come down and you have to experience it, like Mother Teresa in the ghettos. You have to really feel what that is, or you’re not dealing with the solar plexus area of your being and, therefore, are going to remain blighted.

So in your dream you took and you drilled down on whatever it is that’s symbolically significant about the fact of coming towards a spiritual process, or practice, or pattern that there is in the container nature of your being, worms and bugs or something, you have that built up.

And so you’re seeing the visualness of what that’s like to have the Hara center contaminated with something that needs to be in a state of emptiness, and you’re associating it with something that has to do with a way of absorbing or handling a condition, or a situation, but there is something about that, there’s a vibration in that that for you, you’re doing some sort of cover-up.

In other words, you can have the heartfulness, you can have the transcendent quality, but are you somehow or another repressing something? As you get a sense of this, of how you need to accept something, or be in a particular way, or however it is, your sense of it isn’t very good – thus you can’t find your way back there. So it’s not something that can be rationally probed out. You know, it’s not something that you can address in an outer motif mannerism.

It’s something that is exemplified by and within a vibration somehow there, I mean you chose this setting for your image to highlight or portray somehow to yourself something that you should know from that, that is exemplifying this problem for you in the physical level, in the Hara center.

To download this file, Right Click (for PCs) or Control Click (for Macs) and Save: The Cover-Up